Since prophethood is the guide to freedom, freedom is bestowed on true believers by the prophets.
چون به آزادی نبوت هادیست ** مومنان را ز انبیا آزادیست
Rejoice, O community of true believers: show yourselves to be “free” (pure and noble) as the cypress and the lily;
ای گروه مومنان شادی کنید ** هم‌چو سرو و سوسن آزادی کنید
But do ye, like the gay-coloured garden, at every moment give unspoken thanks to the Water.
لیک می‌گویید هر دم شکر آب ** بی‌زبان چون گلستان خوش‌خضاب
The cypresses and the green orchard mutely thank the water (that nourishes them) and show (silent) gratitude for the justice of Spring:
بی‌زبان گویند سرو و سبزه‌زار ** شکر آب و شکر عدل نوبهار
Clad in (fresh) robes and trailing their skirts, drunken and dancing and jubilant and scattering perfume;4545
حله‌ها پوشیده و دامن‌کشان ** مست و رقاص و خوش و عنبرفشان
Every part (of them) impregnated by royal Spring, their bodies as caskets filled with pearly fruit;
جزو جزو آبستن از شاه بهار ** جسمشان چون درج پر در ثمار
(Like) Maries, having no husband, yet big with a Messiah; silent ones, wordless and devoid of articulate expression,
مریمان بی شوی آبست از مسیح ** خامشان بی لاف و گفتاری فصیح
(Saying implicitly), “Our Moon hath shone brightly (upon us) without speech: every tongue hath derived its speech from our beauty.”
ماه ما بی‌نطق خوش بر تافتست ** هر زبان نطق از فر ما یافتست
The speech of Jesus is (derived) from the (spiritual) beauty of Mary; the speech of Adam is a ray (reflexion) of the (Divine) Breath.
نطق عیسی از فر مریم بود ** نطق آدم پرتو آن دم بود
(This thanksgiving of the orchard is a lesson to you) in order that from (your) thanksgiving, O men of trust, increase (of spiritual glory) may accrue; (and if ye give thanks) then other plants are (springing up) amidst the herbage.4550
تا زیادت گردد از شکر ای ثقات ** پس نبات دیگرست اندر نبات
Here the reverse (of the well-known Tradition) is (applicable), (for) he that is content (with a modicum of thanksgiving) shall be abased; (and similarly), in this case, he that covets (excess of thanksgiving) shall be exalted.
عکس آن اینجاست ذل من قنع ** اندرین طورست عز من طمع
Do not go so much into the sack of thy fleshly soul, do not be (so) forgetful of thy purchasers (redeemers).
در جوال نفس خود چندین مرو ** از خریداران خود غافل مشو
How next year Júhí's wife returned to the court of the cadi, hoping for the same contribution (of money) as last year, and how the cadi recognised her, and so on to the end of the story.
باز آمدن زن جوحی به محکمه‌ی قاضی سال دوم بر امید وظیفه‌ی پارسال و شناختن قاضی او را الی اتمامه
After a year Júhí, in consequence of the afflictions (of poverty), turned to his wife and said, “O clever wife,
بعد سالی باز جوحی از محن ** رو به زن کرد و بگفت ای چست زن
Renew last year's contribution (to our household): complain of me to the cadi.”
آن وظیفه‌ی پار را تجدید کن ** پیش قاضی از گله‌ی من گو سخن
The wife came before the cadi with (some other) women: she made a certain woman her interpreter,4555
زن بر قاضی در آمد با زنان ** مر زنی را کرد آن زن ترجمان
Lest the cadi should recognise her by her speech and remember his past misfortune.
تا بنشناسد ز گفتن قاضیش ** یاد ناید از بلای ماضیش
The coquettish glances of a woman are fascinating, but that (fascination) is increased a hundredfold by her voice.
هست فتنه غمره‌ی غماز زن ** لیک آن صدتو شود ز آواز زن
Since she durst not raise (utter) a sound, the wife's ogling looks alone were of no avail.
چون نمی‌توانست آوازی فراشت ** غمزه‌ی تنهای زن سودی نداشت
“Go,” said the cadi, “and fetch the defendant, that I may settle thy quarrel with him.”
گفت قاضی رو تو خصمت را بیار ** تا دهم کار ترا با او قرار
(When) Júhí arrived, the cadi did not recognise him at once, for at (their first) meeting he was in the chest.4560
جوحی آمد قاضیش نشناخت زود ** کو به وقت لقیه در صندوق بود
He had (only) heard his voice outside, during the buying and selling and chaffering.
زو شنیده بود آواز از برون ** در شری و بیع و در نقص و فزون
He said (to Júhí), “Why won't you give your wife all the money she needs for expenses?” He replied, “I am devoted with (heart and) soul to the religious law,
گفت نفقه‌ی زن چرا ندهی تمام ** گفت از جان شرع را هستم غلام
But if I die I do not possess (enough to pay for) the shroud: I am bankrupt in this game, I have gambled everything away.”
لیک اگر میرم ندارم من کفن ** مفلس این لعبم و شش پنج زن
From (hearing) these words the cadi, as it happened, recognised him and called to mind his roguery and the trick he had played.
زین سخن قاضی مگر بشناختش ** یاد آورد آن دغل وان باختش
“You played that game with me,” he said: “last year you put me out of action.4565
گفت آن شش پنج با من باختی ** پار اندر شش درم انداختی
My turn is past: this year try that gamble on some one else and keep your hands off me!”
نوبت من رفت امسال آن قمار ** با دگر کس باز دست از من بدار
The knower of God has been isolated from the six (directions) and the five (senses): (necessarily, therefore), he has become on his guard against the sixes and fives of the backgammon (played by the World and the Devil).
از شش و از پنج عارف گشت فرد ** محترز گشتست زین شش پنج نرد
He has escaped from the five senses and the six directions: he has made you acquainted with (what lies) beyond all that.
رست او از پنج حس و شش جهت ** از ورای آن همه کرد آگهت
His intimations are the intimations of Eternity: he has transcended all conceptions and withdrawn himself apart.
شد اشاراتش اشارات ازل ** جاوز الاوهام طرا و اعتزل
Unless he is outside of this hexagonal well, how should he bring up a Joseph from the inside (of it)?4570
زین چه شش گوشه گر نبود برون ** چون بر آرد یوسفی را از درون
He is one who goes to draw water above the unpillared firmament, (while) his body, like a bucket, is (low down) in the well, helping (to rescue the fallen).
واردی بالای چرخ بی ستن ** جسم او چون دلو در چه چاره کن
The Josephs cling to his bucket, escape from the well, and become kings of Egypt.
یوسفان چنگال در دلوش زده ** رسته از چاه و شه مصری شده
The other buckets seek water from the well: his bucket has no concern with the water, it seeks (only) friends (in trouble).
دلوهای دیگر از چه آب‌جو ** دلو او فارغ ز آب اصحاب‌جو
The (other) buckets plunge into the water for food: his bucket is the food and life of the soul of the fish.
دلوها غواص آب از بهر قوت ** دلو او قوت و حیات جان حوت
The (other) buckets are attached to the lofty wheel (of Fortune): his bucket is (held) in two Almighty fingers.4575
دلوها وابسته‌ی چرخ بلند ** دلو او در اصبعین زورمند
What bucket and what cord and what wheel? This is a very weak comparison, O pasha.
دلو چه و حبل چه و چرخ چی ** این مثال بس رکیکست ای اچی
(But) whence shall I get a comparison that is without frailty? One to match him (the knower of God) will not come, and never has come, (to hand).
از کجا آرم مثالی بی‌شکست ** کفو آن نه آید و نه آمدست
(He is) a hundred thousand men concealed in a single man, a hundred bows and arrows enclosed in a single blowpipe;
صد هزاران مرد پنهان در یکی ** صد کمان و تیر درج ناوکی
A (type of) thou didst not throw when thou threwest, a temptation (for the ignorant), a hundred thousand stacks (of grain) in a handful.
ما رمیت اذ رمیتی فتنه‌ای ** صد هزاران خرمن اندر حفنه‌ای
(He is) a sun hidden in a mote: suddenly that mote opens its mouth (and reveals the sun).4580
آفتابی در یکی ذره نهان ** ناگهان آن ذره بگشاید دهان
The heavens and the earth crumble to atoms before that Sun when he springs forth from ambush.
ذره ذره گردد افلاک و زمین ** پیش آن خورشید چون جست از کمین
How is a spirit like this meet for (confinement in) the body? Hark, O body, wash thy hands of this spirit!
این چنین جانی چه درخورد تنست ** هین بشو ای تن ازین جان هر دو دست
O body that hast become the spirit's dwelling-place, ’tis enough: how long can the Sea abide in a water-skin?
ای تن گشته وثاق جان بسست ** چند تاند بحر درمشکی نشست
O thou who art a thousand Gabriels in (the form of) man, O thou who art (many) Messiahs inside the ass (of Jesus),
ای هزاران جبرئیل اندر بشر ** ای مسیحان نهان در جوف خر
O thou who art a thousand Ka‘bas concealed in a church, O thou who causest ‘ifrít and devil to fall into error,4585
ای هزاران کعبه پنهان در کنیس ** ای غلط‌انداز عفریت و بلیس
Thou art the spaceless Object of worship in space: the devils have their shop destroyed by thee,
سجده‌گاه لامکانی در مکان ** مر بلیسان را ز تو ویران دکان
(For they say), “How should I pay homage to this clay? How should I bestow on a (mere) form a title signifying (my) obedience (adoration)?”
که چرا من خدمت این طین کنم ** صورتی را نم لقب چون دین کنم
He is not the form (in which he appears): rub thine eye well, that thou mayst behold (in him) the radiance of the light of (Divine) glory!
نیست صورت چشم را نیکو به مال ** تا ببینی شعشعه‌ی نور جلال
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
باز آمدن به شرح قصه‌ی شاه‌زاده و ملازمت او در حضرت شاه
The prince in the presence of the King was bewildered by this (mystery): he beheld the Seven Heavens in a handful of clay.
شاه‌زاده پیش شه حیران این ** هفت گردون دیده در یک مشت طین
Nowise was it possible (for him) to open his lips in discussion, but never for a moment did soul cease to converse with soul.4590
هیچ ممکن نه ببحثی لب گشود ** لیک جان با جان دمی خامش نبود